Thera 20.8: Angulimala
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(255):Angulimala Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XVI. Twenty Verses =255. Aŋgulimāla= He was reborn in this Buddha-Age as the son of the brahmin(priest), Bhaggava,1 who was priest to the King of Kosala. On the night of his birth all the armour in the town shone.2 The King's state armour too, so that he, seeing it as he lay in bed, could get no sleep, but was nervous and alarmed. The priest that night consulted the stars and concluded that his son was born in the conjunction of the thieves' constellation.3 At dawn he waited on the king and asked if he had slept well. 'How could I have slept wel1, teacher?' replied the King, 'my armour was lit up all night. Now what can that predict?' 319 'Fear not, your majesty, in my house a child is born. Through hie influence the armour in the whole town was lit up.' 'What then will he become, teacher?' 'The child will become a thief.' 'Single-handed, or leader of a gang?' 'Single-handed, Lord.' 'Had we not better kill him?' 'If single-handed, he can be held in check.' Now because he was born irritating the King's mind he was named Hiŋsaka. But afterwards when what was seen was seen no more, he became known as Ahiŋsaka.4 Through former Karma he had the strength of seven elephants. And while he studied under the first teacher at Takkasilā, he respectfully waited on the latter and his wife, so that he was frequently with them at meals and so forth. But the other brahmin(priest) youths could not endure him,5 and at length brought about discord between him and the brahmin(priest) teacher, persuading the latter against him. Because of his pupil's great strength, the brahmin(priest) devised a stratagem for his ruin, and said: 'Ahiŋsaka, you have now finished as my pupil: give me my honorarium.' 'Very good, teacher, how will you have it?' 'Bring me a thousand human right-hand fingers.' For he expected that Ahiŋsaka would for shame bring one only, and could then be punished. because of that Ahiŋsaka's long heaped-up ruthlessness came to the front, and putting on armour, he went to the Jālini forest,6 in Kosala, and from a cliff near the high road watched the passers-by, and rushing down cut off their fingers and hung them on a tree, till the vultures and crows had stripped the bones of flesh. Then making a garland of the fingerbones, he hung it round his shoulders as if decked for sacrifice. From that time he was called Fingerwreathed (Angulimāla). And when through his deeds the road became forbidden, he entered the villages, and these became deserted. Then the King proclaimed: 'Let 320 a strong force come that we may quickly take the bandit.' And Angulimāla's mother, of the Mantāni brahmins(priests) ,7 said to her husband: 'Our son is a thief and committing this and that. Send for him, remain him to stop doing these things.' But he replied: 'I have nothing to do with sons of that sort; let the King do as he will.' Then she in love, took provisions and set out, saying: 'I will bring my son and stop him.' The Exalted One(Buddha) thought: 'If she comes to him, Angulimāla will kill her to make up his thousand fingers. This is his last birth. If I do not go there might be great loss. I will speak to him.' So after his meal he travelled the thirty leagues along the road, and warning off cowherds and the like, approached the Jālini Wood. Now Angulimāla had just seen his mother, and was thinking on her finger to make up his number, when the Exalted One(Buddha) showed himself between them. Then said the son: 'Why should I kill my mother for a finger? Let my mother live! Let me rather go for that monk's finger.' And drawing his sword he stalked the Exalted One. Then the Exalted One exerted such magic power that, even though he was walking at his usual pace, Angulimāla could not, even running, overtake him, but panting, pouring sweat, unable to lift his feet, stood like a stake and cried: 'Stop, monk!' The Exalted One said: 'Though I walk, yet have I stopped, and do you, Angulimāla, stop!' Then the thief thought: 'They speak the truth, these Sakiyan hermits, yet he says he has stopped, whereas it is I who have stopped. What can he mean?' So he asked ---- 866 Gacchaɱ vadesi samaṇa ṭhito'mhi|| Mamaɱ ca brūsi ṭhitam aṭṭhito' ti,|| 81 Pucchāmi taɱ samaṇa etam atthaɱ|| Kasamā aṭṭhito'mhi.|| || ---- 866. you who are walking, hermit, do say: 'Lo! I have stopped!' And to me you tell, who has stopped, I have not stopped! I ask you, hermit, what is the meaning of your words? How you say that you have stopped, but I have not? ---- 321 Then the Exalted One(Buddha) replied: ---- 867 Ṭhito ahaɱ Aŋgulimāla sabbadā|| Sabbesu bhūtesu nidhāya daṇḍaɱ,|| Tuvañ ca pāṇesu asaññato'si,|| Tasmā ṭhito'haɱ tuvam aṭṭhito'si.|| || ---- 867. Yes, I have stopped, Angulimāla, forever, Towards all living things renouncing violence; You holdest not your hand against your fellow-men, Therefore it is I have stopped, but you still goest on. ---- Because of that Angulimāla, as the Exalted One stood there revealing his true virtue, remembered what he had heard rumoured about him and, his insight reaching maturity, rapture pervaded his being, like a sheet of water spreading over the whole earth. And saying to himself, 'Great is this lion's roar. This can be none other, I think, than the Samana Gotama(Buddha); to help me the Exalted One(Buddha) is come here!' he said: - ---- 868 Cirassaɱ vata me mahito mahesi|| Mahāvanaɱ samaṇo paccupādi,|| So'haɱ cajissāmi sahassapāpaɱ|| Sutvāna gāthaɱ tava dhammayuttaɱ.|| || 869 Ity eva coro asim āvudhañ ca|| Sobbhe papāte narake anvakāsi,|| Avandi coro sugatassa pāde,|| Tatth'eva pabbajjam ayāci buddhaɱ.|| || 870 Buddho ca kho kāruṇiko mahesi|| Yo satthā lokassa sadevakassa,|| Tam 'ehi bhikkhū' ti tadā avoca;|| Es'eva tassa ahu bhikkhubhāvo.|| || 871 Yo pubbe pamajjitvāna pacchā so na ppamajjati,|| So'maɱ lokaɱ pabhāseti abbhā mutto va candimā.|| || 872 Yassa pāpaɱ kataɱ kammaɱ kusalena pithīyati,|| So'maɱ lokaɱ pabhāseti abbhā mutto va candimā.|| || 873 Yo have daharo bhikkhu yuñjati buddhasāsane,|| So'maɱ lokaɱ pabhaseti abbhā mutto va candimā.|| || ---- 868. O long is it since mighty sage by me revered, A hermit, to this forest great, has found his way! Lo! I will readily leave a thousand crimes, Hearing the righteous doctrine in this verse of yours. 869. And so8 the bandit removed9 his armour and his sword And threw them down a cliff, into a pit, a chasm. Before the Welcome One, low worshipping, the thief Straightway asked the Buddha's to be enrolled(into monk’s order). 870. because of that the Buddha, mighty Sage most pitiful, Lord(Buddha) of all the world and of all the gods, Spoke then these words to him, saying: 'Yes, come, Bhikku!' And even by that to him was bhikkhu(monk) - status given. 871. He who in former days a wasteful life living, In later day no more so spends his time, He goes over the world a radiance shedding, As when the moon comes free in clouded sky. 872. To whomsoever the ill deeds he has done, By a good life are closed up and sealed,10 He goes over the world a radiance shedding As when the moon comes free in clouded sky. 873. Surely a Monk who in youth did give Himself to live within the Buddha's Rule, He goes over the world a radiance shedding As when the moon comes free in cloudy sky. ---- Thus being in the joy and ease of emancipation(nirvana), he went into the town for alms. And men threw, here a clod, and there a stick at him, hitting him on the head, so that he came back to the vihara(monastery) with broken bowl11 and sought the Lord(Buddha). The latter addressed him saying: 'Suffer it, brahmin(sage), you have to suffer it. The result of your actions, for which you might have been roasted for centuries in hell, you are feeling now in this life.' Then the Thera, summoning up a heart of love for all beings without distinction,12 said: ---- 874 Disā hi me dhammakathaɱ suṇantu|| Disā hi me yuñjantu buddhasāsane,|| Disā hi me te manusse bhajantu|| Ye dhammam evādapayanti santo.|| || 875 Disā hi me khantivādānaɱ avirodhappasaɱsinaɱ,|| Suṇantu dhammaɱ kālena tañ ca anuvidhīyantu.|| || 876 Na hi jātu so mamaɱ hiɱse aññaɱ vā pana kañcinaɱ,|| Pappuyya paramaɱ santiɱ rakkheyya tasathāvare.|| || 82 877 Udakaɱ hi nayanti nettikā, usukārā namayanti tejanaɱ,|| Dāruɱ namayanti tacchakā, attānaɱ damayanti paṇḍitā.|| || 878 Daṇḍen'eke damayanti aŋkusehi kasāhi ca:|| Adaṇḍena asatthena ahaɱ antomhi tādinā.|| || 879 'Ahiɱsako' ti me nāmaɱ hiɱsakassa pure sato,|| Ajjāhaɱ saccanāmo'mhi, na naɱ hiɱsāmi kiñcinaɱ.|| || 880 Coro ahaɱ pure āsiɱ Aŋgulimālo' ti vissuto,|| Vuyhamāno mahoghena buddhaɱ saraṇam āgamaɱ.|| || 881 Lohitapāṇī pure āsiɱ Aŋgulimālo' ti vissuto,|| Saraṇāgamanaɱ passa; bhavanetti samūhatā.|| || 882 Tādisaɱ kammaɱ katvāna bahuɱ duggatigāminaɱ|| Phuṭṭho kammavipākena anaṇo bhuñjāmi bhojanaɱ.|| || 883 Pamādam anuyuñjanti bālā dummedhino janā.|| Appamādaɱ ca medhāvī dhanaɱ seṭṭhaɱ va rakkhati.|| || 884 Mā pamādam anuyuñjetha mā kāmaratisanthavaɱ,|| Appamatto hi jhāyanto pappoti paramaɱ sukhaɱ.|| || 885 Svāgataɱ nāpagataɱ, n'etaɱ dummantitaɱ mama,|| Saɱvibhattesu dhammesu yaɱ seṭṭhaɱ tad upāgamaɱ.|| || 886 Svāgataɱ nāpagataɱ n'etaɱ dummantitaɱ mama,|| Tisso vijjā anuppattā, kataɱ buddhassa sāsanaɱ.|| || 887 Araññe rukkhamūle vā pabbatesu guhāsu vā,|| Tattha tatth'eva aṭṭhāsiɱ ubbiggamanaso tadā.|| || 888 Sukhaɱ sayāmi ṭhāyāmi, sukhaɱ kappemi jīvitaɱ,|| Ahatthapāso Mārassa: aho satthānukampito.|| || 889 Brahmajacco pure āsiɱ, udicco ubhato ahuɱ,|| So'jja putto sugatassa dhammarājassa satthuno.|| || 890 Vītataṇho anādāno guttadvāro susaɱvuto,|| Aghamūlaɱ vadhitvāna patto me āsavakkhayo.|| || 891 Pariciṇṇo mayā satthā, kataɱ buddhassa sāsanaɱ,|| Ohito garuko bhāro, bhavanetti samūhatā' ti.|| || ---- 874. O let my foes but hear the Path(Dhamma) as told to me, And hearing join with me to keep the Buddha's Rule! O let my foes but minister to men of peace, Who even have taken to their hearts that holy Path(Dhamma)! 875. O let my foes from time to time but hear that Path(Dhamma) From them who tell of gentleness, and who commend Affection, and to what they hear, their actions suit! 323 876. For such a foe would verily not work me harm, Nor any other creature wheresoever found. He would himself attain the peace too great to express, And thus attaining cherish all both bad and good.13 877. The14 canal-makers lead the stream, Bow makers straighten the arrow shaft, The joiners mould the wooden plank, The self it is that the pious tame. 878.'Some creatures are subdued by force, Some by the hook, and some by whips; But I by such an One was tamed Who needed neither staff nor sword. '879. Innocence! such the name I bear,15 While Noxious in the past was I; To-day most truly am I named, For now I hurt not any man. 824 . Once an obnoxious bandit I, Known by my name of Finger-wreathed, Till toiling mid the awful flood, I refuge in the Buddha found. 61. Once were my hands imbrued with blood; Known was my name as Finger-wreathed. O see the Refuge I have found, With every craving16 rooted out! 882. Me who had done such dreadful deeds, Fast going to my place of doom, Me all that doing's aftermath Has touched even here-and freed from debt Now take I my allotted share.17 883. it is a fool's part heedless to waste his life:- Such are the folk who will not understand. He who is wise did foster earnestness As he were watching over his chiefest wealth. 884. Give not yourselves to wastage in your lives, Nor be familiar with delights of sense. He who did strenuously meditate, His shall it be to win the bliss supreme. 885. O welcome18 this that came nor came amiss! O goodly was the advice given to me! among many doctrines mooted among men, Of all it was sure the Best I sought and found. 886. O welcome this that came nor came amiss! 0 goodly was the advice given to me! The threefold wisdom have I made mine own, And all the Buddha's ordinance is done. 887. Deep in the wild beneath some forest tree, Or in the mountain cave, is it here, is it there, So have I stood and let my throbbing heart 325 888. Transported beat. Happy I seek my rest, Happy I rise, happy I pass the day, Escaped from trap of evil - ah! see The Lord(Buddha)'s sweet compassion shown to me! 889. A child born of good brahmin(priest) stock was I; Of pure and high descent this side and that. This day the Welcome One did call me son,19 The Lord(Buddha), yes, the Sovereign of the Path(Dhamma). 890. Gone is all craving, nowhere have I hold. Guarded the gates, and well controlled the sense. Of this world's misery spewing forth the root, From every poison-stain(sin) am I immune.20 891. The Lord(Buddha) has my loyalty and love, And all the Buddha's ordinance is done. Low have I laid the heavy load I was bearing: Cause for rebirth is found in me no more.21 ---- 1 Not identifiable with the Bhaggava, at whose hermitage the Prince Siddhattha(who beame Buddha) first studied after his renunciation. See Sisters, p. 2. 2 I have given this quaint legend - invented to explain a nickname? - in full, as affording a means of comparing the scholastic journalism of Buddhaghosa (Commentary on Majjhima Niküya, 'Sutta 86') and of Dhammapāla. 'The two narratives differ in details, and are probably mutually independent and approximately contemporaneous. The story was a popular one; it occurs in the Avadāna-Šaṭaka (No. 27), and is referred to (Milinda, ii. 355). Dhammapada, verses 173, 422, refer to it, but the Commentary and that on Jātaka V., No. 537, both refer to Buddhaghosa's account. Was the babe brother to Jenta, CCXVIII? 3 On this 'brahmin(priest) art,' cf. Dialogues, i. 16 f., 20 f. I do not know which star or stars are meant. 4 Our nearest equivalents are Nocens and Innocence, the latter once a favourite Christian name. Dr. Neumann's Wagnerian 'Friedreich,' etc., is wider of the mark. According to Pap. Sūd., he was named Ahiŋsaka, or Abhiŋsaka, from the first. 5 In the Majjhima Nikaya Commentary they were 'aliens' (bāhirakā). 6 'Trap Wood.' 7 Cf. IV 8 According to the Commentaries, the bandit speaks these words then and there. At verse 871 begins Angulimāla's song of triumph as arahant(enlightened). 9 Anvākāsi (Pap. Sūd., anvākāri) paraphrased as khipi, chaḍḍesi. 10 Pithīyati the Commentary connects with the closing of a door. 11 The Majjhima Nikaya gives a more coloured picture: 'With broken head and flowing blood, cut and crushed.' In the Dhammapada Commentary, iii., 169, he is represented as dying after uttering these versos. 12 Cf. I., pp. 4, 5, n. 1. 13 Taaa-thāvare: in Childers 'feeble-strong,' but admittedly a term of doubtful meaning. Dhammapāla has 'all beings.' Buddhsghosa says: Tasā are called sataṇhā., thāvarā, nittaṇhā (having craving and the opposite). Dr. Neumann, who in these three gāthās takes disā to mean, not 'foes,' as do both Commentaries, but the quarters of the firmament (disā, disāyo), lets himself go in an invocation to die Lüfte, entirely in the style and words of the German Romantic poets of the last century. The result is lovelier as poetry, if not after Thera-precedent, as observed by the Commentators he derides. The Thera's regret is that the men, 'relatives of his many victims,' do not know how changed he is, nor the virtues of that which has changed him. 14 See XIX. The metre in 878 reverts to the śloka. The Thera, having uttered the foregoing for his own protection (Buddhaghosa), and to deliver others from evil (Dhammapāla), now declares his own accomplished work. 15 'I bear' accords better with our Commentary, which gives Hiṃsākā as the Thera's original name, and Ahiṃsaka as that given him on his conversion. Buddhaghosas. version is perhaps more plausible. Cf. p. 319, n. 1. It must, too, be remembered that his record was spotless till he tried to pay his college fee. 16 Bhavanetti, 'guide to rebirth' = taṇhā. See verse 604, n. 1. 17 See verse 789. 18 Pilinda-Vaccha's verse (IX.) 19 The Dhammapada Commentary relates (iii. 170) that when Angulimāla passed away, and the Lord(Buddha) heard of it, he said: 'My son, bhikkhus(monks), has reached Parinibbana.' 'Lord, has he so reached who did kill so many people?' 'Yes, he did evil when he had not one virtuous friend, but when he found one, he strove earnestly, for that reason his evildoing is closed up by good.' 20 Cf. CXVI. 21 = verses 604, 792. ---- References: Majjhima Niküya, 'Sutta 86' Jātaka V., No. 537, ---- MORE FROM BUDSAS.ORG ' ' ANGULIMALA One of King Pasenadi Kosala’s subjects was a learned Brahmin(priest) by the name of Bhaggava Gagga, who served as his royal chaplain. Bhaggava and his wife Mantani had a baby son. In keeping with the custom of the times his father cast a horoscope for the new-born babe. To his horror, he found that the baby was born under the "robber constellation", which would result in tendencies of a life of crime. That morning when the chaplain visited the king and asked him how he had slept, the king informed him that he had had a night of terror. "I woke up in the night", said the king, "and saw my weapons which were lying at the side of my bed sparkling brightly. Could this", he asked, "mean danger to my kingdom or myself?" Bhaggava then informed the king that the same strange phenomena had occurred throughout the city and informed the king that the cause was his newborn son who had a robber’s horoscope. The king then asked Bhaggava if the stars foretold that the boy was to be a lone robber. Bhaggava informed the king that indeed the stars foretold that his son would lead a life of solitary crime. Bhaggava then asked the king if they should kill the baby now to prevent the crimes that would be unleashed in the future if this baby lived. King Pasenadi, reflecting on the fact that the child would grow up to be a lone robber, asked his chaplain to bring him up carefully and to educate him well so that this prediction could be avoided. Bhaggava and Mantani decided to name the baby Ahimsaka, or "harmless", in the hope that his name and a good upbringing and education would change the latent tendencies that were dormant in him. Ahimsaka grew up to be physically strong, intelligent and well-behaved. As he excelled in his studies his father sent him to Takkasila, the famous ancient university of India, for his higher education. Ahimsaka, who was a good student, soon surpassed all the other students and excelled. Before long he was the favourite of his teacher. His teacher treated him as his son and often invited Ahimsaka to share meals with him in his home. Ahimsaka’s academic excellence and his obvious friendship with the teacher made him many enemies. His fellow students, jealous of his success, decided to poison the teacher’s mind in order to destroy the friendship. They began systematically to poison the mind of the teacher by making false accusations against Ahimsaka. At first the teacher disregarded their slander and rebuked them, but when more and more students independently came to him with the same story his confidence wavered. Slowly a seed of doubt entered his heart. Was Ahimsaka plotting against him? Was he planning to take over his pupils and surpass him? His teacher decided that he would have to kill Ahimsaka before he himself was killed. But Ahimsaka was big and strong. Killing him would not be easy. Besides, his reputation as a teacher would be ruined if he were in any way connected with Ahimsaka’s death. The teacher reflected on a plan to get rid of Ahimsaka, whom he now perceived as a threat, in a manner that would not incriminate him. Ahimsaka had just completed his course of studies. It was the custom at that time for the pupils to give a gift to honour the teacher who had taught them. Reminding Ahimsaka of this honoured custom, he requested a necklace of one thousand fingers, each of which was to be obtained from a different person’s body. The teacher most probably had secretly cast Ahimsaka’s horoscope himself, for this science was well-known at that time, and had seen that Ahimsaka had within him criminal tendencies. He also expected that before long Ahimsaka would be caught by the king’s men and executed for his crimes. Thus, thinking that he had come up with a foolproof plan to kill Ahimsaka, he insisted on his gift when Ahimsaka hesitated. Ahimsaka came from a family who believed in non-violence. Remembering his parental and family values, Ahimsaka refused to provide this gift. But the teacher insisted by telling him that this was expected of him and that not giving the requested gift would totally nullify the value of all he had learned, as he would not have met the honoured teacher’s wish. Ahimsaka therefore felt compelled to agree. At this point Ahimsaka’s latent tendencies for violence arose and exploded within him. In previous births he had been strong and violent. He had, in fact, eaten human flesh and relished killing. His dark past and lack of compassion resurfaced and the good influence of his parents and upbringing were forgotten. His love for danger, adventure and killing took over. Instead of collecting the thousand fingers from dead bodies, which could have been found in the burial grounds, he took to a life of crime in the Jalini forest in his home state of Kosala. There he lived on a high cliff, observing travellers upon whom he swooped down and killed. Slaying them, he took one finger from each victim. First he hung the finger on a tree so that birds and other creatures would eat the rotting flesh and then he threaded the bones into a garland which he wore round his neck. Before long he came to be known as Angulimala, or "garland of fingers". The whole city was in terror. Angulimala’s power and strength were unconquerable. Many had tried to capture the dreaded serial killer but had fallen victim to his vicious strength and inhuman cruelty. Angulimala began to enjoy his cruel life and was completely overtaken by his past dark life of killing and cruelty. No one dared to approach the forest for fear of death. Angulimala started to venture into the outskirts of the city to find his victims. He even started breaking into homes and raiding the city in the night to kill and obtain the fingers. The villagers, who were petrified, left their homes and fled to the capital of Savatthi. They camped outside the palace walls and complained to the king that more and more of the townspeople were being killed mercilessly by Angulimala. The king therefore prepared the army to capture him. At this time Angulimala had collected 999 of the thousand fingers required for his gift to the teacher. Angulimala’s true name and descent were not known, as his appearance had changed. His beard and hair were matted and he was covered in stale, dried blood. The stench of death and raw meat surrounded him. He looked like a wild, fearsome killer. The mild-mannered Ahimsaka was unrecognizable. News of the terror wrought by Angulimala had finally reached his parents. Suspecting that Angulimala was their son who had never come back from the Takkasila University, his mother pleaded with her husband to bring their son back. But Bhaggava had no use for such a son. He refused, saying, "Let him be captured, let him be executed by the king’s men". Mantani decided to venture into the forest alone to save her son. With the unconditional love that a mother has for her child she hoped to persuade Angulimala to mend his ways, as the king was preparing his army to capture and execute him. Angulimala was searching desperately for his last victim. He was tiring of his life of crime and had become eager to reach his goal. In the distance he saw a woman approaching his hide-out in the Jalini forest. Swooping down the mountain, he began chasing the old woman whom he soon realized was his mother. At this time the Buddha, with his compassionate eye, was observing the world, looking for those with wisdom and in need to help. He saw Angulimala running after his mother for his final kill. He also saw that Angulimala had within him the goodness to attain emancipation. This was not His first encounter with Angulimala. In many past lives they had met and the Buddha had conquered Angulimala’s strength of body with His strength of mind. Once Angulimala had even been the Bodhisatta’s uncle (Jataka 513). He walked toward the Jalini forest to prevent the grave, hideous crime of matricide. Townsfolk tried to prevent the Buddha from continuing by telling Him of the murderous serial killer. The Buddha, disregarding their plea, ventured into the deep forest. Projecting himself between Angulimala and his mother, the Buddha attracted his attention. Seeing the calm and serene Buddha, Angulimala swerved. "Why should I kill my mother," thought Angulimala, "my last victim will instead be this ascetic who stands calmly in my way". Swerving, he started after the Buddha. Angulimala brandished his sword as he thrashed amongst the foliage, intent on catching up with the Buddha. But despite his superhuman strength and fast pace he could not keep up with the Buddha. The Buddha did not seem to be running and yet, despite Angulimala’s efforts, He remained a few paces ahead. Exhausted, Angulimala called out to the Buddha, "Stop, recluse! Stop, recluse!" The Buddha calmly replied, "I have stopped, Angulimala. You too should stop." Angulimala was perplexed by the Buddha’s words. Stopping, he questioned the Buddha as to what He meant. The Buddha then explained: "Angulimala, I have stopped forever, I abstain from violence towards all living beings But you have no restraint towards things that breathe So that is why I have stopped and you have not." When Angulimala heard these words a miraculous change occurred. His former good deeds and purity surfaced. He knew that the Compassionate One had come to the Jalini Forest solely on his behalf. Moved to the very core of his being, Angulimala threw down his sword, knelt before the Buddha with bowed head, and pledged to change. "Oh at long last this Recluse, a Venerated Sage, Has come to this forest for my sake. Having heard your stanza, teaching me the Truth (Dhamma) I will indeed renounce evil forever." The Buddha ordained Angulimala and took him back to the Jetavana monastery in Savatthi. The villagers, unaware of the transformation that had taken place, continued to complain to the king, who, together with his best soldiers, set off to the Jalini forest to capture Angulimala. On the way they passed the Jetavana Monastery. Being an ardent follower of the Enlightened One, King Pasenadi Kosala stopped at the monastery to pay respect to the Buddha. The Buddha, seeing the king in his battle gear with his best soldiers, asked him if he was going to war with a neighbouring kingdom. King Pasenadi replied that it was not a kingdom that he was trying to overthrow, but Angulimala, the dreaded murderer. He then added that even though he had selected his best soldiers to accompany him, he did not think that he would be successful in capturing the fierce murderer. The Buddha then asked the king how he would treat Angulimala if he had given up his murderous ways and taken to the Noble Order. The king replied that he would then honour and worship him as befitting the Noble Ones. The Buddha then asked Angulimala to come forward. A calm and serene, shaven monk walked towards the king. At the sight of Angulimala the king shook with fear. His being with the Buddha and wearing saffron robes did not alter the fact that he was a fearsome killer. The king backed away in terror. The Buddha then told the king that he had nothing to be afraid of, as Angulimala had given up killing to follow His path. The king then questioned Angulimala about his family and origin. Angulimala answered that he was the son of Bhaggava Gagga and Mantani. The king immediately recalled the day that Angulimala was born and the unusual happening in the night. But confident in the Buddha’s acceptance of the former murderer, the king addressed him as Gagga Mantaniputta so that his association with the past should be forgotten. King Pasenadi offered to provide Mantaniputta (son of Mantani) his patronage and the requisites of a monk. Mantaniputta, however, had decided that he would practise austerities. He already had the three robes that a monk required. He refused the king’s offer. Amazed at the transformation, King Pasenadi then praised the Buddha as follows: "It is wonderful, Venerable Sir. It is marvellous how the Blessed One subdues the unsubdued, pacifies the unpacified, calms the uncalm. This one whom we could not subdue with punishment and weapons, the Blessed One has subdued without punishment or weapons." Despite the king’s acceptance of Mantaniputta the townsfolk feared the former killer. When Mantaniputta went on his alms round people ran away in fear. Even though he went on alms round each day, as it was the custom for the Buddha’s monks to do, he hardly ever received alms. The villagers were also in fear that this precedent would result in seasoned criminals joining the Noble Order to escape from their punishment. Reflecting on their concern the Buddha realized that no one but Himself had the capacity to look into a person and view their innate goodness. There could in the future arise a misuse of the Noble Order by evil persons. Agreeing to their request, the Buddha declared that convicted criminals would not be allowed to join the order as a means to escape their punishment or jail term. Mantaniputta, who practised the Buddha’s teaching ardently, had difficulties attaining his goal. Visions of his former victims pleading for their life, their cries of pain and torment, haunted him. He could not calm his mind or collect his thoughts when he remembered his evil past. He continued striving, and despite the fact that he did not receive alms, he joined the other monks in the daily alms round. On one such day he saw a woman in labour in intense pain, as she was unable to deliver her baby. Full of compassion for her suffering he went back to the Buddha and asked if there was anything that he could do to help the young woman. The Buddha then declared a stanza of Truth which is now commonly known as the Angulimala Sutta. The Buddha asked him to go to the woman and say the following: "Since I was with the Noble Birth, I do not recall that I have ever intentionally Deprived a living being of his life. By this Truth may you be well and may your infant be safe." As instructed Mantaniputta went back to the woman’s home. He then declared the Sutta. The woman’s suffering ceased and she gave birth to a healthy baby. The power of Truth and the resulting miracle spread across the city. Villagers lost their fear of Mantaniputta and started to accept him with compassion. He started to receive food when he went on his alms round. The Buddha did not usually encourage His disciples to perform miracles or to heal through faith. Why then in this incident did He encourage Mantaniputta to help the woman through the power of Truth? It was because the Buddha knew that Mantaniputta did not receive any alms because the villagers did not have confidence in him. It was also to give Mantaniputta something positive on which to focus his mind so that he could put aside his past and concentrate on disciplining his mind. After this incident people started slowly to regain their confidence in Mantaniputta. He too was able to concentrate without constantly reliving his evil past. His compassion for the woman and his happiness resulting from this deed helped to calm his mind. Shortly thereafter, with diligent practice, Mantaniputta, the former murderer Angulimala, attained Arahanthship. The acceptance, however, was not complete. Many whose family members he had killed never forgave him. They hit him with sticks and stones and Mantaniputta often came back to Jetavana bleeding, in torn robes. He bore the torment with calm for he had finally attained his salvation. His body was subject to the brutal attacks for he had to reap the effects of his evil kamma, but his mind had achieved liberation. To this day Buddhists all over the world have great confidence in the Angulimala Sutta. It is common practice for the Sutta to be used for a safe and comfortable delivery when Buddhist women are in labour. From this point onwards Mantaniputta’s compassion spread. He led a quiet life, living in forests and glades, practising austerities. Mantaniputta encourages his enemies and others who have done wrong and describes his transformation and gratitude to the Buddha in this Theragatha. ----